An Essay Concerning Humane Understanding, Volume 1 · John Locke
CHAPTER XII. OF COMPLEX IDEAS.
1. Made by the Mind out of simple Ones. We have hitherto considered those ideas, in the reception whereof the mind is only passive, which are those simple ones received from sensation and reflection before mentioned, whereof the mind cannot make one to itself, nor have any idea which does not wholly consist of them. As simple ideas are observed to exist in several combinations united together, so the mind has a power to consider several of them united together as one idea; and that not only as they are united in external objects, but as itself has joined them together. Ideas thus made up of several simple ones put together, I call COMPLEX;—such as are beauty, gratitude, a man, an army, the universe; which, though complicated of various simple ideas, or complex ideas made up of simple ones, yet are, when the mind pleases, considered each by itself, as one entire thing, signified by one name. 2. Made voluntarily.
In this faculty of repeating and joining together its ideas, the mind has great power in varying and multiplying the objects of its thoughts, infinitely beyond what sensation or reflection furnished it with: but all this still confined to those simple ideas which it received from those two sources, and which are the ultimate materials of all its compositions. For simple ideas are all from things themselves, and of these the mind CAN have no more, nor other than what are suggested to it. It can have no other ideas of sensible qualities than what come from without [*dropped word] the senses; nor any ideas of other kind of operations of a thinking substance, than what it finds in itself. But when it has once got these simple ideas, it is not confined barely to observation, and what offers itself from without; it can, by its own power, put together those ideas it has, and make new complex ones, which it never received so united. 3. Complex ideas are either of Modes, Substances, or Relations. COMPLEX IDEAS, however compounded and decompounded, though their number be infinite, and the variety endless, wherewith they fill and entertain the thoughts of men; yet I think they may be all reduced under these three heads:—1. MODES. 2. SUBSTANCES. 3. RELATIONS. 4. Ideas of Modes.
First, MODES I call such complex ideas which, however compounded, contain not in them the supposition of subsisting by themselves, but are considered as dependences on, or affections of substances;—such as are the ideas signified by the words triangle, gratitude, murder, &c. And if in this I use the word mode in somewhat a different sense from its ordinary signification, I beg pardon; it being unavoidable in discourses, differing from the ordinary received notions, either to make new words, or to use old words in somewhat a new signification; the later whereof, in our present case, is perhaps the more tolerable of the two. 5. Simple and mixed Modes of Ideas. Of these MODES, there are two sorts which deserve distinct consideration:— First, there are some which are only variations, or different combinations of the same simple idea, without the mixture of any other;—as a dozen, or score; which are nothing but the ideas of so many distinct units added together, and these I call SIMPLE MODES as being contained within the bounds of one simple idea. Secondly, there are others compounded of simple ideas of several kinds, put together to make one complex one;—v.g. beauty, consisting of a certain composition of colour and figure, causing delight to the beholder; theft, which being the concealed change of the possession of anything, without the consent of the proprietor, contains, as is visible, a combination of several ideas of several kinds: and these I call MIXED MODES.
6. Ideas of Substances, single or collective. Secondly, the ideas of SUBSTANCES are such combinations of simple ideas as are taken to represent distinct PARTICULAR things subsisting by themselves; in which the supposed or confused idea of substance, such as it is, is always the first and chief. Thus if to substance be joined the simple idea of a certain dull whitish colour, with certain degrees of weight, hardness, ductility, and fusibility, we have the idea of lead; and a combination of the ideas of a certain sort of figure, with the powers of motion, thought and reasoning, joined to substance, make the ordinary idea of a man. Now of substances also, there are two sorts of ideas:—one of SINGLE substances, as they exist separately, as of a man or a sheep; the other of several of those put together, as an army of men, or flock of sheep—which COLLECTIVE ideas of several substances thus put together are as much each of them one single idea as that of a man or an unit. 7. Ideas of Relation. Thirdly, the last sort of complex ideas is that we call RELATION, which consists in the consideration and comparing one idea with another. Of these several kinds we shall treat in their order. 8. The abstrusest Ideas we can have are all from two Sources.
If we trace the progress of our minds, and with attention observe how it repeats, adds together, and unites its simple ideas received from sensation or reflection, it will lead us further than at first perhaps we should have imagined. And, I believe, we shall find, if we warily observe the originals of our notions, that EVEN THE MOST ABSTRUSE IDEAS, how remote soever they may seem from sense, or from any operations of our own minds, are yet only such as the understanding frames to itself, by repeating and joining together ideas that it had either from objects of sense, or from its own operations about them: so that those even large and abstract ideas are derived from sensation or reflection, being no other than what the mind, by the ordinary use of its own faculties, employed about ideas received from objects of sense, or from the operations it observes in itself about them, may, and does, attain unto. This I shall endeavour to show in the ideas we have of space, time, and infinity, and some few others that seem the most remote, from those originals. CHAPTER XIII. COMPLEX IDEAS OF SIMPLE MODES:—AND FIRST, OF THE SIMPLE MODES OF IDEA OF SPACE. 1. Simple modes of simple ideas. Though in the foregoing part I have often mentioned simple ideas, which are truly the materials of all our knowledge; yet having treated of them there, rather in the way that they come into the mind, than as distinguished from others more compounded, it will not be perhaps amiss to take a view of some of them again under this consideration, and examine those different modifications of the SAME idea; which the mind either finds in things existing, or is able to make within itself without the help of any extrinsical object, or any foreign suggestion.
Those modifications of any ONE simple idea (which, as has been said, I call SIMPLE MODES) are as perfectly different and distinct ideas in the mind as those of the greatest distance or contrariety. For the idea of two is as distinct from that of one, as blueness from heat, or either of them from any number: and yet it is made up only of that simple idea of an unit repeated; and repetitions of this kind joined together make those distinct simple modes, of a dozen, a gross, a million. Simple Modes of Idea of Space. 2. Idea of Space. I shall begin with the simple idea of SPACE. I have showed above, chap. 4, that we get the idea of space, both by our sight and touch; which, I think, is so evident, that it would be as needless to go to prove that men perceive, by their sight, a distance between bodies of different colours, or between the parts of the same body, as that they see colours themselves: nor is it less obvious, that they can do so in the dark by feeling and touch. 3. Space and Extension.
This space, considered barely in length between any two beings, without considering anything else between them, is called DISTANCE: if considered in length, breadth, and thickness, I think it may be called CAPACITY. When considered between the extremities of matter, which fills the capacity of space with something solid, tangible, and moveable, it is properly called EXTENSION. And so extension is an idea belonging to body only; but space may, as is evident, be considered without it. At least I think it most intelligible, and the best way to avoid confusion, if we use the word extension for an affection of matter or the distance of the extremities of particular solid bodies; and space in the more general signification, for distance, with or without solid matter possessing it. 4. Immensity. Each different distance is a different modification of space; and each idea of any different distance, or space, is a SIMPLE MODE of this idea. Men having, by accustoming themselves to stated lengths of space, which they use for measuring other distances—as a foot, a yard or a fathom, a league, or diameter of the earth—made those ideas familiar to their thoughts, can, in their minds, repeat them as often as they will, without mixing or joining to them the idea of body, or anything else; and frame to themselves the ideas of long, square, or cubic feet, yards or fathoms, here amongst the bodies of the universe, or else beyond the utmost bounds of all bodies; and, by adding these still one to another, enlarge their ideas of space as much as they please. The power of repeating or doubling any idea we have of any distance, and adding it to the former as often as we will, without being ever able to come to any stop or stint, let us enlarge it as much as we will, is that which gives us the idea of IMMENSITY.
5. Figure. There is another modification of this idea, which is nothing but the relation which the parts of the termination of extension, or circumscribed space, have amongst themselves. This the touch discovers in sensible bodies, whose extremities come within our reach; and the eye takes both from bodies and colours, whose boundaries are within its view: where, observing how the extremities terminate,—either in straight lines which meet at discernible angles, or in crooked lines wherein no angles can be perceived; by considering these as they relate to one another, in all parts of the extremities of any body or space, it has that idea we call FIGURE, which affords to the mind infinite variety. For, besides the vast number of different figures that do really exist in the coherent masses of matter, the stock that the mind has in its power, by varying the idea of space, and thereby making still new compositions, by repeating its own ideas, and joining them as it pleases, is perfectly inexhaustible. And so it can multiply figures IN INFINITUM. 6. Endless variety of figures.
For the mind having a power to repeat the idea of any length directly stretched out, and join it to another in the same direction, which is to double the length of that straight line; or else join another with what inclination it thinks fit, and so make what sort of angle it pleases: and being able also to shorten any line it imagines, by taking from it one half, one fourth, or what part it pleases, without being able to come to an end of any such divisions, it can make an angle of any bigness. So also the lines that are its sides, of what length it pleases, which joining again to other lines, of different lengths, and at different angles, till it has wholly enclosed any space, it is evident that it can multiply figures, both in their shape and capacity, IN INFINITUM; all which are but so many different simple modes of space. The same that it can do with straight lines, it can also do with crooked, or crooked and straight together; and the same it can do in lines, it can also in superficies; by which we may be led into farther thoughts of the endless variety of figures that the mind has a power to make, and thereby to multiply the simple modes of space.
7. Place. Another idea coming under this head, and belonging to this tribe, is that we call PLACE. As in simple space, we consider the relation of distance between any two bodies or points; so in our idea of place, we consider the relation of distance betwixt anything, and any two or more points, which are considered as keeping the same distance one with another, and so considered as at rest. For when we find anything at the same distance now which it was yesterday, from any two or more points, which have not since changed their distance one with another, and with which we then compared it, we say it hath kept the same place: but if it hath sensibly altered its distance with either of those points, we say it hath changed its place: though, vulgarly speaking, in the common notion of place, we do not always exactly observe the distance from these precise points, but from larger portions of sensible objects, to which we consider the thing placed to bear relation, and its distance from which we have some reason to observe. 8. Place relative to particular bodies.
Thus, a company of chess-men, standing on the same squares of the chess-board where we left them, we say they are all in the SAME place, or unmoved, though perhaps the chessboard hath been in the mean time carried out of one room into another; because we compared them only to the parts of the chess-board, which keep the same distance one with another. The chess-board, we also say, is in the same place it was, if it remain in the same part of the cabin, though perhaps the ship which it is in sails all the while. And the ship is said to be in the same place, supposing it kept the same distance with the parts of the neighbouring land; though perhaps the earth hath turned round, and so both chess-men, and board, and ship, have every one changed place, in respect of remoter bodies, which have kept the same distance one with another. But yet the distance from certain parts of the board being that which determines the place of the chess-men; and the distance from the fixed parts of the cabin (with which we made the comparison) being that which determined the place of the chess-board; and the fixed parts of the earth that by which we determined the place of the ship,—these things may be said to be in the same place in those respects: though their distance from some other things, which in this matter we did not consider, being varied, they have undoubtedly changed place in that respect; and we ourselves shall think so, when we have occasion to compare them with those other.
9. Place relative to a present purpose. But this modification of distance we call place, being made by men for their common use, that by it they might be able to design the particular position of things, where they had occasion for such designation; men consider and determine of this place by reference to those adjacent things which best served to their present purpose, without considering other things which, to another purpose, would better determine the place of the same thing. Thus in the chess-board, the use of the designation of the place of each chess-man being determined only within that chequered piece of wood, it would cross that purpose to measure it by anything else; but when these very chess-men are put up in a bag, if any one should ask where the black king is, it would be proper to determine the place by the part of the room it was in, and not by the chessboard; there being another use of designing the place it is now in, than when in play it was on the chessboard, and so must be determined by other bodies. So if any one should ask, in what place are the verses which report the story of Nisus and Euryalus, it would be very improper to determine this place, by saying, they were in such a part of the earth, or in Bodley’s library: but the right designation of the place would be by the parts of Virgil’s works; and the proper answer would be, that these verses were about the middle of the ninth book of his AEneids, and that they have been always constantly in the same place ever since Virgil was printed: which is true, though the book itself hath moved a thousand times, the use of the idea of place here being, to know in what part of the book that story is, that so, upon occasion, we may know where to find it, and have recourse to it for use.
10. Place of the universe. That our idea of place is nothing else but such a relative position of anything as I have before mentioned, I think is plain, and will be easily admitted, when we consider that we can have no idea of the place of the universe, though we can of all the parts of it; because beyond that we have not the idea of any fixed, distinct, particular beings, in reference to which we can imagine it to have any relation of distance; but all beyond it is one uniform space or expansion, wherein the mind finds no variety, no marks. For to say that the world is somewhere, means no more than that it does exist; this, though a phrase borrowed from place, signifying only its existence, not location: and when one can find out, and frame in his mind, clearly and distinctly the place of the universe, he will be able to tell us whether it moves or stands still in the undistinguishable inane of infinite space: though it be true that the word place has sometimes a more confused sense, and stands for that space which anybody takes up; and so the universe is in a place. The idea, therefore, of place we have by the same means that we get the idea of space, (whereof this is but a particular limited consideration,) viz. by our sight and touch; by either of which we receive into our minds the ideas of extension or distance.
12. Extension not solidity. First, Extension includes no solidity, nor resistance to the motion of body, as body does. 13. The parts of space inseparable, both really and mentally. Secondly, The parts of pure space are inseparable one from the other; so that the continuity cannot be separated, both neither really nor mentally. For I demand of any one to remove any part of it from another, with which it is continued, even so much as in thought. To divide and separate actually is, as I think, by removing the parts one from another, to make two superficies, where before there was a continuity: and to divide mentally is, to make in the mind two superficies, where before there was a continuity, and consider them as removed one from the other; which can only be done in things considered by the mind as capable of being separated; and by separation, of acquiring new distinct superficies, which they then have not, but are capable of. But neither of these ways of separation, whether real or mental, is, as I think, compatible to pure space. It is true, a man may consider so much of such a space as is answerable or commensurate to a foot, without considering the rest, which is, indeed, a partial consideration, but not so much as mental separation or division; since a man can no more mentally divide, without considering two superficies separate one from the other, than he can actually divide, without making two superficies disjoined one from the other: but a partial consideration is not separating. A man may consider light in the sun without its heat, or mobility in body without its extension, without thinking of their separation. One is only a partial consideration, terminating in one alone; and the other is a consideration of both, as existing separately.
14. The parts of space immovable. Thirdly, The parts of pure space are immovable, which follows from their inseparability; motion being nothing but change of distance between any two things; but this cannot be between parts that are inseparable, which, therefore, must needs be at perpetual rest one amongst another. Thus the determined idea of simple space distinguishes it plainly and sufficiently from body; since its parts are inseparable, immovable, and without resistance to the motion of body. 15. The Definition of Extension explains it not. If any one ask me WHAT this space I speak of IS, I will tell him when he tells me what his extension is. For to say, as is usually done, that extension is to have partes extra partes, is to say only, that extension is extension. For what am I the better informed in the nature of extension, when I am told that extension is to have parts that are extended, exterior to parts that are extended, i. e. extension consists of extended parts? As if one, asking what a fibre was, I should answer him,—that it was a thing made up of several fibres. Would he thereby be enabled to understand what a fibre was better than he did before? Or rather, would he not have reason to think that my design was to make sport with him, rather than seriously to instruct him?
16. Division of Beings into Bodies and Spirits proves not Space and Body the same. Those who contend that space and body are the same, bring this dilemma:—either this space is something or nothing; if nothing be between two bodies, they must necessarily touch; if it be allowed to be something, they ask, Whether it be body or spirit? To which I answer by another question, Who told them that there was, or could be, nothing; but SOLID BEINGS, WHICH COULD NOT THINK, and THINKING BEINGS THAT WERE NOT EXTENDED?—which is all they mean by the terms BODY and SPIRIT. 17. Substance, which we know not, no Proof against Space without Body. If it be demanded (as usually it is) whether this space, void of body, be SUBSTANCE or ACCIDENT, I shall readily answer I know not; nor shall be ashamed to own my ignorance, till they that ask show me a clear distinct idea of substance. 18. Different meanings of substance.
I endeavour as much as I can to deliver myself from those fallacies which we are apt to put upon ourselves, by taking words for things. It helps not our ignorance to feign a knowledge where we have none, by making a noise with sounds, without clear and distinct significations. Names made at pleasure, neither alter the nature of things, nor make us understand them, but as they are signs of and stand for determined ideas. And I desire those who lay so much stress on the sound of these two syllables, SUBSTANCE, to consider whether applying it, as they do, to the infinite, incomprehensible God, to finite spirits, and to body, it be in the same sense; and whether it stands for the same idea, when each of those three so different beings are called substances. If so, whether it will thence follow—that God, spirits, and body, agreeing in the same common nature of substance, differ not any otherwise than in a bare different MODIFICATION of that substance; as a tree and a pebble, being in the same sense body, and agreeing in the common nature of body, differ only in a bare modification of that common matter, which will be a very harsh doctrine. If they say, that they apply it to God, finite spirit, and matter, in three different significations and that it stands for one idea when God is said to be a substance; for another when the soul is called substance; and for a third when body is called so;—if the name substance stands for three several distinct ideas, they would do well to make known those distinct ideas, or at least to give three distinct names to them, to prevent in so important a notion the confusion and errors that will naturally follow from the promiscuous use of so doubtful a term; which is so far from being suspected to have three distinct, that in ordinary use it has scarce one clear distinct signification. And if they can thus make three distinct ideas of substance, what hinders why another may not make a fourth?
Ideas discussed in this chapter
Text from Project Gutenberg, public domain in the United States.